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La Trs Sainte Trinosophie and J. M. Ragon

The La Trs Sainte Trinosophie is accredited to the Count of St. Germain. The title of the manuscript, La Trs Sainte Trinosophie, translated into English means "The Most Holy Trinisophia" or "The Most Holy Three-fold Wisdom". The title itself opens a considerable field of speculation. Is there any connection between La Trs Sainte Trinosophie and the Masonic brotherhood of Les Trinosophists which was founded in 1805 by the distinguished Belgian Freemason and mystic Jean Marie Ragon? The knowledge of occultism possessed by Ragon is mentioned in terms of the highest respect by H. P. Blavatsky who says of him that "for fifty years he studied the ancient mysteries wherever he could find accounts of them". Is it not possible that Ragon as a young man either knew St. Germain or contacted his secret society? Ragon was termed by his contemporaries "the most learned Mason of the nineteenth century". In 1818, before the Lodge of Les Trinosophists, he delivered a course of lectures on ancient and modern initiation which he repeated at the request of that lodge in 1841. These lectures were published under the title Cours Philosophique et Interprtatif des Initiations Anciennes et Modernes. In 1853 Ragon published his most important work Orthodoxie Maonnique. Ragon died in Paris about 1866 and two years later his unfinished manuscripts were purchased from his heirs by the Grand Orient of France for one thousand francs. A high Mason told Madam Blavatsky that Ragon had corresponded for years with two Orientalists in Syria and Egypt, one of whom was a Copt gentleman. Ragon defined the Lodge of the Trinosophists as "those who study three sciences". Madame Blavatsky writes: "It is on the occult properties of the three
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equal lines or sides of the Triangle that Ragon based his studies and founded the famous Masonic Society of the Trinosophists". Ragon describes the symbolism of the triangle in substance as follows: The first side or line represents the mineral kingdom which is the proper study for Apprentices; the second line represents the vegetable kingdom which the Companions should learn to understand because in this kingdom generation of bodies begins; the third line represents the animal kingdom from the exploration of which the Master Mason must complete his education. It has been said of the Lodge of the Trinosophists that "it was at one time the most intelligent society of Freemasons ever known. It adhered to the ancient Landmarks but gave clearer and more satisfactory interpretations to the symbols of Freemasonry than are afforded in the symbolical Lodges". It practiced five degrees. In the Third, candidates for initiation received a philosophic and astronomic explanation of the Hiramic Legend. The Egyptianized interpretation of Freemasonic symbolism which is so evident in the writings of Ragon and other French Masonic scholars of the same period (such as Court de Gebelin and Alexandre Lenoir) is also present in the figures and text of the St. Germain manuscript. In his comments on the Rite of Misraim, called the Egyptian Rite, Ragon distinguishes 90 degrees of Masonic Mysteries. The 1st to 33rd degrees he terms symbolic; the 34th to 66th degrees, philosophic; the 67th to 77th, mystic; and the 78th to 90th, Cabbalistic. The Egyptian Freemasonry of Cagliostro may also have been derived from St. Germain or from some common body of Illuminists of whom St. Germain was the moving spirit. Cagliostros memoirs contain a direct statement of his initiation into the Order of Knights Templars at the hands of St.-Germain. De Luchet gives what a modern writer on Cagliostro calls a fantastic account of the visit paid by Alessandro and his wife the Comtesse Felicitas to St. Germain in Germany, and their subsequent initiation by him into the sect of the Rosicrucians, of which he was the Grand Master or chief. There is nothing improbable in the assumption that Cagliostro secured La Trs Sainte Trinosophie from St. Germain and that the manuscript is in every respect an authentic ritual of this society.

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The word Trinosophie quite properly infers a triple meaning to the contents of the book, in other words that its meaning should be interpreted with the aid of three keys. From the symbolism it seems that one of these keys is alchemy, or soul-chemistry; another Essenian Cabbalism; and the third Alexandrian Hermetism, the mysticism of the later Egyptians. From such fragments of the Rosicrucian lore as now exists, it is evident that the Brethren of the Rose Cross were especially addicted to these three forms of the ancient wisdom, and chose the symbols of these schools as the vehicles of their ideas.

A page from the book La Trs Sainte Trinosophie

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